Sanatsujatiyam

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Sanatsujatiyam
sanatsujAtIyam
Translated by S. N. Sastri
[Based on the bhAshya of SrI Sankara bhagavatpAda]
Chapter-1
sanatsujAtIyam is one of the three gs in the mahAbhArata on which SrI Sankara has given commentaries, the other two being the bhagavadgItA
and vishNu sahasranAma. This forms chapters 41 to 46 of udyogaparva. It consists of four chapters with a total of 146 verses.
(samskRt names and words have been transliterated using ITrans).
The jIva (the individual), though he is in his true nature identical with the non-dual brahman which is Consciousness-Existence-Bliss, has fallen
from his natural state because of avidyA (nescience) which causes him to identify himself with the non-Self in the form of the body, mind, and
senses. As a result he has become subject to all miseries. He strives to attain what is pleasant and to avoid what is unpleasant through the
performance of various actions. Failing to attain the highest goal of life, namely, liberation, even after performing various acts, both secular and
religious, dragged about here and there by attachment, aversion, etc, as if by a crocodile, the jIva takes birth in various wombs as god, man,
animal, and so on and, overcome by delusion, continues in the cycle of birth and death. Then, because of some merit (puNya) acquired, he
becomes free from attachment and other defects by the performance of all actions as an offering to God, develops detachment towards all
pleasures both in this world and in other (higher) worlds, and desires to realize his identity with brahman as laid down in vedAnta. He cultivates
the means to liberation such as control of the mind, control of the senses, etc, and approaches an AcArya who has realized brahman. By the
study of vedAnta in accordance with the instructions of the AcArya he attains the realization of the truth about brahman and the jIva in the form 'I
am brahman' and, becoming free from ignorance and its effects, he rains as brahman. bhagavAn sanatsujAta expounds all this gradually to
dhRtarAshTra in this work.
dhRtarAshTra, tormented by grief and delusion, and realizing, on hearing the vedAntic statent that the knower of brahman becomes free from
sorrow, that eradication of sorrow is impossible without brahmavidyA, asks vidura, "You have told me most wonderful things. If there is any thing
not yet said by you, please tell me that, since I am eager to hear". vidura, though learned in the scriptures, very compassionate, and omniscient,
knowing brahmavidyA to be the province of persons competent to impart it, does not consider himself competent to do it because of his birth from
the womb of a SUdra woman. Pondering over the means by which he could establish dhRtarAshTra in the supre brahman which is bliss itself, he
rbers the famous story in the chAndogya upanishad and decides that none other than bhagavAn sanatsujAta would be able to lead him to the
infinite supre Self beyond the darkness of ignorance. He therefore invokes bhagavAn sanatsujAta by his yogic power, and after worshipping him
with prostrations, tells him, "O bhagavAn, there is some doubt in dhRtarAshTra’s mind, which cannot be cleared by me. I therefore request you
to answer his doubt, on hearing which this king will go beyond all sorrow, and will be able to look with equanimity upon gain and loss, the desired
and the hated, old age and death, joy and sorrow, hunger and thirst, fear and fearlessness, revulsion and inactivity, desire and anger, as well as
decline and rise and, becoming free from all merits and sins which are the cause of transmigration, attain liberation and go beyond pleasure and
pain.
vaiSampAyana (who is the narrator of the story) said:

tato rAjA dhrtarAshtro manIshI
sampUjya vAkyam vidureritam tat|
sanatsujAtam rahite mahAtmA
papraccha buddhim paramAm bubhUshan||1
1. Honouring the words of vidura and desiring to attain to the state of supre bliss which is the state of liberation, the wise and great king
dhRtarAshTra requested sanatsujAta, the mind-born son of brahmA (the four-faced God), also known as sanatkumAra, to impart to him the
knowledge about the supre Realty.
dhRtarAshtra asked:
sanasatsujAta yadidam SRNomi
mRtyurhi nAstIti tavopadeSam|
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devAsurA Acaran brahmacaryam
amRtyave tat katarannu satyam||2
2. O, sanatsujAta, I hear that you are instructing people that there is no such thing as death. On the contrary, it is said in the chAndogya
upanishad that indra, the king of the gods and virocana, the king of the asuras, went to prajApati, to attain the knowledge that would make th
immortal and practised celibacy as instructed by prajApati. So which is the truth? Is there death or is there no death?
Note: In chAndogya upanishad, VIII.7 this story is narrated. indra and virocana went to prajApati and prayed for the knowledge that would make th
free from old age, death, hunger, thirst, and all other causes of sorrow. As instructed by prajApati they lived there the disciplined life of celibate
students for thirty-two years. At the end of that period prajApati instructed th about the AtmA. Both of th misunderstood prajApati’s instruction and
left with the impression that the body itself was the AtmA. virocana went back to the asuras and instructed th accordingly. So, the upanishad says,
the asuras adorn the body of a dead person with clothes and ornaments, considering it to be the AtmA. But indra felt, after going a little distance,
that his understanding could not be correct because the body undergoes change all the time, whereas the AtmA is said to be changeless. So he
went back to prajApati. The latter instructed him to observe celibacy for another thirty-two years. Again indra misunderstood prajApati’s instruction
at the end of that period, as meaning that the indidual (jIva) in the dream state was the Atman. But he went back to prajApati on realizing his
mistake. After he had stayed for another thirty-two years indra again misunderstood prajApati as saying that the jIva in the state of deep sleep was
the AtmA. Again he realized his mistake and went back. Then prajApati asked him to stay for another five years. At the end of that period indra
understood that the AtmA is beyond the states of waking, dream and deep sleep and beyond the body and mind. Thus indra spent a total of one
hundred and one years as a celibate student to attain the knowledge that would make him immortal. dhRtarAshtra’s question is, if there is no
death at all, why should indra have taken so much trouble to become free from death?
sanatsujAta replied:
amRtyuh karmaNA kecit mRtyurnAstIti cApare|
SRNu me bruvato rAjan yathaitat mA viSankithAh||3
3. Some say that immortality is attained through the performance of Vedic rituals. Others hold that there is no death at all. O King, hear my
explanation in this matter. Do not have any doubt.
Some people, being absolutely unenlightened, think that death is real and that it can be conquered by the performance of vedic rituals and
therefore perform such rituals for attaining immortality. Some others, who are engrossed in sensual pleasures, think that a state of liberation in
which there are no objects of enjoyment is not worth attaining. They quote a verse which says, “Even being a jackal in deserted vRndAvana is
preferable to a liberation devoid of objects of enjoyment”. Therefore they strive to become gods in heaven by the performance of vedic rites. Yet
others, who do not see a second entity different from paramAtmA, say that immortality is attained through a combination of rituals and knowledge.
Still others, who hold that other than the non-dual AtmA there is nothing, say that there is no death at all, because the AtmA has neither birth nor
death. I shall explain to you how these apparently contradictory views can be reconciled.
ubhe satye kshatriya AdyapravRtte

moho mRtyuh sammato yah kavInAm|
pramAdam vai mRtyumaham bravImi
sadaa apramAdam amRtatvam bravImi||4
4. Both the views, namely that there is death and there is no death, are true and have been prevalent since the beginning of creation. There would
be contradiction between these two views if death were real, but that is not so. Some seers are of the view that delusion, which means looking
upon the not-self as the self, is death. But I do not say so. I say that pramAda, which means fall from the state of being brahman, which is the
natural state of all beings, is death. This pramAda is the cause of even false knowledge, the ignorance of the self and the seed of all calamities
such as birth, death etc. So also, I say that being ever vigilant, and raining established in one’s natural state as brahman, is immortality.
The Sruti says that being established in one’s real nature is liberation. The results of action (karma) fall into four categories: production,
attainment, modification and purification. Liberation, which is eternal, is not something produced. brahman, being the self of all, is ever present
and does not need to be attained. brahman is changeless and so it cannot be the result of modification or purification of any other object. If
liberation be the result of action, it will be impermanent, like the result of any action. Even action combined with knowledge (jnAna) cannot be the
cause of liberation. Action, if performed without desire for the fruit, purifies the mind and makes it fit for knowledge of brahman. The Sruti says that
liberation can be attained through knowledge alone.
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How is it known that pramAda is death and apramAda, ever being vigilant, is immortality? This is answered:
pramAdAd vA asurAh parAbhavan

apramAdAd brahmabhUtAh surASca|
na vai mRtyurvyAghra iva atti jantUn
nApyasya rUpamupalabhyate hi||5
5. The asuras failed (to realize the self) because of pramAda, while the devas realized their identity with brahman by apramAda. Death does not
eat living beings like a tiger. Nor does it have any form.
Because of fall from their real nature as brahman and consequently looking upon the body as the self, the asuras, led by virocana, failed in their
attpt to know brahman, as described in the chandogya upanishad. On the other hand, the devas, led by indra, attained realization of their identity
with brahman, by raining established in the knowledge that they were the non-dual Self which is Existence, Consciousness and Bliss. asuras are
those who revel in sense-pleasures and are ignorant of the Self. They take birth as animals, etc. The gods are those who revel in the Self alone.
By ever raining vigilant in the knowledge that they are in reality brahman, they become free from nescience and its effects.
In the story of satyavAn and sAvitri in the mahAbhArata it is said that yama pulled out the thumb-sized soul of satyavAn from his body by tying it
with a rope. So how can it be said that death has no form? This is answered:
yamam tveke mRtyum ato”nyamAhuh

AtmAvAsam amRtam brahmacaryam |
pitRloke rAjyam anuSAsti devah
Sivah SivAnAm aSivo”SivAnAm||6
6. Some say that yama is Death. He resides in the hearts of all beings. He is immortal and is established in brahman. He is the god who rules
over the world of the manes. He bestows happiness on the virtuous and is ill-disposed towards evil-doers.
No doubt, yama, who is described as Death by some, has a form. But he is not the real death. Ignorance, which has been referred to as pramAda
or absence of constant awareness of one’s real nature, is the real death, because it is the cause of spiritual destruction. The Kena upanishad says
(II.5): “There is great loss if brahman is not realized here (in this life itself)”. In bRhadAraNyakopanishad ignorance, which is called pramAda, is
shown to be the real death (Br.up.1.3.28): “Darkness is death and light is immortality”. Since pramAda or lack of constant awareness of one’s real
nature is the actual seed of all suffering, one should never be devoid of such awareness. One should ever rain established in the awareness that
one is the non-dual brahman who is Existence, Consciousness and Bliss. The Lord also has stated that ignorance is the cause of bondage and
knowledge is the cause of liberation in the bhagavadgItA, 5.15:“Knowledge is covered by ignorance and so all beings are deluded”.
For the very reason that lack of awareness of one’s real nature is death and awareness is immortality, and for the reason that liberation is ever
present and ever attained, it cannot be produced or attained by action (karma). The br. up. says (4.4.23): “This is the eternal glory of a knower of
brahman; it neither increases nor decreases because of any action. Hence one should know the nature of that glory. Knowing it, one is not
affected even by evil action”. The SvetASvatara upanishad says (3.8):“Knowing That alone, one goes beyond death. There is no other way to
reach the goal”. The statent in the br. up (4.4.21), “The intelligent seeker of Brahman, knowing about this alone, should attain intuitive knowledge”,
phasizes that knowledge alone is the means to liberation. The muNDakopanishad says (3.1.8): “It is not perceived by the eye, nor expressed by
speech, nor known through the other senses; nor is it attained through austerity or karma. It can be attained only through meditation by an intellect
which has become absolutely pure”. It will be said in this text itself (chapter 3, verse 18): “O King! Those who are devoted to karma alone attain to
worlds which are impermanent as the fruit of their karma. But by knowledge one attains to the eternal light. There is no other means to attain that”.
And also in 1.16: “Knowing that death which is known as pramAda appears in the form of anger etc., one gets rid of these defects and, cultivating
freedom from anger, etc, rains established as the non-dual Existence-Consciousness-Bliss and does not fear death at all”. So also in moksha
dharma “One becomes bound by karma and is liberated by knowledge. Therefore aspirants for liberation who are farsighted do not perform karma
(motivated by desire)”. And also:- “Knowledge is superior, and not vedic sacrifice. Obstruction to liberation is crossed over by knowledge and not
by sacrifices”. So also, bhagavAn manu who considers knowledge to be the sole means of liberation prescribes renunciation of all action thus:
“The wise man, giving up all the aforesaid actions, devotes himself to self-knowledge, quietude and study of the vedas” (12.92).
In that case does it mean that the actions prescribed in the vedas need not be performed at all? Not so. They are to be performed, but not by
those who have already realized the Self. So Lord kRshNa says in bhagavadgItA (3.17): “For the man who ever revels in the Self and is contented
with the Self alone (not dependent on sense objects for happiness), there is no duty to be performed”.
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The rituals prescribed in the Vedas are to be performed only by those who have not yet realized Brahman and who aspire for liberation. Lord
Krishna has said in chapter 3 of the bhagavadgItA that two paths have been laid down by Him from ancient times, the path of action for spiritual
aspirants and the path of renunciation and pursuit of Self-knowledge for those who have attained total detachment towards all worldly actions. The
spiritual aspirant should perform all actions without desire for the fruit and as an offering to God, in order that the actions may not cause bondage.
It is said in the bhagavadgItA (3.9): One becomes bound by actions other than those dedicated to God; therefore actions should be performed
without attachment and as an offering to God. Such actions lead to purity of the mind. Only when the mind has been cleansed of all taint can
realization of the Self arise. In ISAvAsyopanishad in the first mantra it is said that the world perceived by the senses should be covered by God,
i.e. everything in this world should be looked upon as the manifestation of God. For attaining this goal renunciation of all worldly pursuits is laid
down as a necessary condition. In the second mantra it is said that those who are unable to renounce action should perform th for attaining purity
of mind. These statents establish that action is only the means to purity of mind and not to liberation. Liberation is attained only through
Self-knowledge, but knowledge does not arise unless the mind has become pure, i.e. free from desire and the concomittant otions such as anger,
greed, etc.
AsyAdesha nissarate narANAm

krodhah pramAdo moharUpaSca mRtyuh|
ahamgatenaiva caranvimArgAn
na cAtmano yogam upaiti kincit||7
7. Death in the form of ignorance of one’s real nature, which has been called “pramAda”, manifests at first as the ego. (In this verse the word
“Asya” has been given the meaning “ego” by SrI Sankara). Then it becomes desire. When desire is thwarted it turns into anger, pramAda (fall from
one’s natural state of identity with Brahman), and delusion. Because of this ego he identifies himself as a brAhmaNa, kshatriya, stout, lean, son of
so and so, etc. As a result he becomes affected by attachment and aversion and goes into wrong paths. He then loses all chances of realizing his
identity with brahman.
Ignorance of one’s real nature is the cause of desire. A person who has realized that he is brahman sees nothing other than himself, because
brahman is all. Desire is always for something other than oneself. When one realizes that everything is brahman there can be no desire. Desire
leads to action for its fulfillment. This is the cause of the continuous chain of births and deaths.
te mohitAstadvaSe vartamAnA
itah pretAstatra punah patanti |
tatastam devA anu pariplavante
ato mRtyum maraNAdabhyupaiti ||8
8. Being deluded by ignorance which has become transformed as the ego, etc., they look upon the body, etc., as the self and rain under the
control of death in the form of pramAda (fall from their real nature). When they die their souls depart by the path of smoke, etc., and after sojourn
in other worlds according to their merit they return to this earth. Then they act according to the dictates of their sense-organs for sensual
pleasures alone. Then again they die and are born again. Thus they continue in this endless chain of births and deaths and never attain release.
This continues as long as they do not realize their real nature as the supre brahman.
It has been shown that ignorance and desire are the causes of bondage. Now it is explained how actions lead to bondage:
karmodaye karmaphalAnurAgAh
tatrAnuyAnti na taranti mRtyum |
sadarthayogAnavagamAtsamantAt
pravartate bhogayogena dehI ||9
9. The person who performs an action becomes attached to its result. This leads to another birth to enjoy the results. Thus he can never get
release from the chain of births and deaths. Because of not realizing his identity with brahman he pursues sense-pleasures alone.
In this verse the view of the pUrvamImAmsakas that immortality can be attained through action is refuted.
tadvai mahAmohanamindriyANAm
mithyArthayogasya gatirhi nityA |
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mithyArthayogAbhihatAntarAtmA
smarannupAste vishayAn samantAt ||10
10. Attachment to sense-objects which are all unreal (mithyA) is what causes the greatest delusion to the sense-organs. This attachment is
permanent. One who is overcome by attachment to sense objects always thinks only of th (and never of the means to liberation).
abhidhyA vai prathamam hanti cainam
kAmakrodhau gRhya cainam tu paScAt |
ete bAlAn mRtyave prApayanti
dhIrAstu dhairyeNa taranti mRtyum ||11
11. Constant thinking of sense-objects first destroys him, i.e. makes him fall from his real state. Then desire and anger take hold of him and bring
about his downfall. These three make the unwise who lack discrimination subject to death (repeated transmigration). Those, however, who with
determination conquer the desire for sense-objects, cross over death.
yo”bhidhyAyannutpatishNUn nihanyAt
anAcAreNApratibudhyamAnaH |
sa vai mRtyum mRtyurivAtti bhUtvA
hyevam vidvAn yo”bhihantIha kAmAn ||12
12. He who summarily rejects sense-objects which come up, realizing that they are epheral, impure, and leading only to sorrow, and never even
thinks of th becomes the death of death itself. He who knows this overcomes all desires.
kAmAnusArI purushaH kAmAnanu vinaSyati |

kAmAn vyudasya dhunute yatkimcit purusho rajah ||13
13. One who is intent only on the fulfillment of his desires perishes along with the objects of his desire. By renouncing desires with right
discrimination he becomes free from all his accumulated merit and derit (puNya and pApa). (puNya is also an obstacle to liberation because it
gives rise to another birth. So one has to become free from both puNya and pApa).
deho”prakASo bhUtAnAm narako”yam pradRSyate |

gRdhyanta eva dhAvanti gacchantah SvabhramunmukhAH ||14
14. The body is insentient. It is seen to be hell itself because it is constituted of impure ingredients such as skin, bone, blood, etc., and contains
phlegm, urine, excreta, etc., within. Those who are attached to the body and are ever running after sense pleasures go only to hell.
amanyamAnah kshatriya kaScidanyam

nAdhIyate tArNa ivAsya vyAghrah |
krodhAllobhAnmohabhayAntarAtmA
sa vai mRtyustvaccharIre ya eshah ||15
15. He who is blinded by desires for sense-objects does not know about his own Self which is different from th. He does not study the scriptures
which impart knowledge of the Self. Even if such a person has studied all the vedas with their six limbs, he is worthless like a tiger made of straw.
Sage vasishTha has said: “A brAhmaNa, who, though he has studied all the four vedas, has not realized the subtle brahman, is like a donkey
struggling under the load of the vedas”. Not only is his body worthless, but he is his own death. Because of anger and greed his mind is full of
delusion and fear. Such a mind in his own body is his own death.
bhagavadgItA says, “One is one’s own friend and one is one’s own eny” (Ch. 6.5).
evam mRtyum jAyamAnam viditvA

jnAnena tishThan na bibheti mRtyoh |
vinaSyate vishaye yasya mRtyuh
mRtyoryathA vishayam prApya martyah ||16
16. Thus, knowing that death which is called pramAda and manifests itself as anger, etc., is the seed of all evils such as birth, death, etc., one
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should give up anger, etc which consume one. By cultivating freedom from anger etc., one realizes the non-dual Bliss-Consciousness and has no
more any fear of death. Such a person conquers death in the form of ignorance, while one who indulges only in sense pleasures is overcome by
death.
It has thus been shown that actions lead to bondage and Self-knowledge alone is the means to liberation.
dhRtarAshtra said:
yAnevAhurijyayA sAdhulokAn
dvijAtInAm puNyatamAn sanAtanAn |
teshAm parArtham kathayantIha vedA
etadvidvAn naiti katham nu karma ||17
17. How can action cause bondage? It has been said in the vedas that by performing sacrifices the eternal higher worlds meant for meritorious
souls are attained. These are described as the highest human goals. Knowing this, why would persons not perform such sacrifices?
sanatsujAta replied:
evam hyavidvAn pariyAti tatra
tathArthajAtam ca vadanti vedAh |
sa nehAyAti param parAtmA
prayAti mArgeNa nihantyamArgAn ||18
18. It is only the ignorant man who performs karma for attaining such worlds. The vedas prescribe karma only for such ignorant persons. But the
person who realizes that his self is identical with the supre Self does not take to the path of karma. By taking the right path of knowledge he
rejects all wrong paths.
The higher worlds attained by the performance of vedic karma all fall within the sphere of transmigratory existence. The happiness attained there
is transient. Such persons will be born again on this earth on the exhaustion of the merit acquired by th. Only the realization of one’s identity with
brahman leads to infinite and eternal happiness.
dhRtarAshtra said:
ko’sau niyungkte tamajam purANam
sa cedidam sarvamanukrameNa |
kim vAsya kAryamathavAsukham ca
tanme vidvan brUhi sarvam yathAvat ||19
19. If it is the Supre Being Himself who creates the entire universe constituted of the five elents from ether to earth and, entering all the jIvas,
takes the form of the five sheaths, etc., and transmigrates, who is it that makes him do so? If he does it on his own, what purpose does he achieve
by taking birth in various wombs? Or, since He is established in his own glory, what adverse result can befall to Him by not doing so? O learned
one, be kind enough to explain all this to me exactly as it is.
sanatsujAta said:
dosho mahAnatra vibhedayoge
hyanAdiyogena bhavanti nityAh|
tathAsya nAdhikyamapaiti kincit
anAdiyogena bhavanti pumsah ||20
20. If multiplicity is accepted in brahman it will be a great defect, because non-duality will be contradicted. Moreover, if brahman is considered as
having taken different forms, then brahman will be impermanent. If difference between the jIva and brahman is accepted, then also there are
serious adverse consequences as seen from the statents in the upanishads, “One who sees even the slightest difference between the two is
beset by fear”, and “One who sees multiplicity goes from death to death”. The statents such as “That thou art”, “I am brahman”, etc., will also be
contradicted. But from the pirical standpoint brahman and the jIva appear different because of beginningless association with mAyA. brahman
appears as the innumerable jIvas because of mAyA. The jIvas, being in reality identical with brahman, are eternal. The upanishads say: “The jIva
never dies” (ch.up. 6.11.3), “That birthless Self is undecaying, immortal, undying, fearless, and brahman itself” (br.up. IV. iv. 25). But in spite of
appearing as jIvas brahman’s immutability and infinitude are not affected at all. The jIvas appear only because of mAyA which has no beginning.
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yadetadaddhA bhagavAn sa nityam
vikArayogena karoti viSvam |
tathA ca tacchaktiriti sma manye
tadarthayoge ca bhavanti vedAh ||21
21. The creation of the universe is done by mAyA, the power of the supre Being, by the mere will of brahman. The pure non-dual brahman who is
Consciousness-Bliss is not by Himself the cause of creation, but only because of association with mAyA. The vedas bear testimony to this in
innumerable statents such as, “indra (the Lord) through his power, mAyA, assumes many forms”, “From this mAyA He creates the universe”, etc.
dhRtarAshtra said:
yasmAddharmAn AcarantIha kecit
tathA adharmAn kecidihAcaranti |
dharmah pApena pratihanyate vA
utAho dharmah pratihanti pApam ||22
22. In this world people perform righteous deeds as well as unrighteous deeds. Is the merit acquired by righteous deeds destroyed by the sin
resulting from unrighteous deeds, or does the merit destroy the sins? The idea is, do merit (puNya) and sin (pApa) cancel each other, or do their
fruits have to be experienced separately?
sanatsujAta said:
tasmin sthito vApyubhayam hi nityam
jnAnena vidvAn pratihanti siddham |
athAnyathA puNyamupaiti dehI
tathAgatham pApamupaiti siddham ||23
23. The enlightened person destroys both merit and sin by virtue of having realized the Self. This is well known from the scriptures. The
unenlightened person who identifies himself with his body experiences the fruits of both merit and sin separately. (They do not cancel each other).
This is also well known from the scriptures.
gatvobhayam karmaNA bhujyate’sthiram

Subhasya pApasya sa caapi karmaNA |
dharmeNa pApam praNudatIha vidvAn
dharmo balIyAniti tasya viddhi ||24
24. The unenlightened person goes to other worlds taking the fruits of his good and bad karma with him. These fruits, which are impermanent, are
experienced by him. The wise man who dedicates all his actions to God destroys his sins with his merits. His merits are er than his sins.
yeshAm dharmeshu vispardhA

bale balavatAmiva |
te brAhmaNA itah pretya
svarge yAnti prakASatAm ||25
yeshAm na ca spardhA
teshAm tajjnAnasAdhanam |
te brAhmaNA ito muktAh
svargam yAnti trivishTapam ||26
25 & 26. Those persons who are entitled to perform sacrifices and perform th in a spirit of competition with the aim of excelling all others and thus
become eligible to enjoy all the pleasures of heaven, just as a king tries to become er than other kings and wants to vanquish th all, go after death
through the southern path ( the path of smoke, night, etc.,) and shine in heaven like stars, etc. (They are born again on this earth on the
exhaustion of their merit). But, for those who are not attracted by the pleasures of heaven, the sacrifices performed by th without desire for the
fruit and as an offering to God become the means of attaining realization by purifying the mind. They are liberated and realize their identity with
brahman who is supre bliss.
Note. The word “brAhmaNa” has been interpreted by SrI Sankara as “those who are eligible to perform sacrifices”. The words “svargam
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trivishTapam” mean brahman.
tasya samyaksamAcAramAhurvedavido janAH |

nainam manyeta bhUyishTham bAhyamAbhyantaram janam ||27
27. Knowers of the vedas say that the conduct of such a person (as the one mentioned in the previous verse) should be such that neither those
who are close to him (wife, son, friends) nor outsiders think highly about him. (He is so humble that even those very close to him do not know his
greatness).
yatra manyeta bhUyishTham prAvRshIva tRNodakam |

annapAnaM ca brAhmaNastajjIvennAnusamjvaret ||28
28. He should live in a place where there is abundance of food and water, just as grass and water are abundant during the rainy season. He
should not worry about getting food and water. Such worry is an obstacle to meditation.
yatrAkathayamAnasya prayacchatyaSivam bhayam |

atiriktamivAkurvan sa SreyAnnetaro janah ||29
29. The place should be one where the people around, seeing that he never speaks, never reveals his knowledge, and behaves like an inert
being, a dumb man or an idiot, ridicule and humiliate him, being unaware of his greatness. He should not stay where the people are different, i.e.,
where the people prostrate before him and honour him. Manu says that an enlightened person should shun honour like poison. He should
welcome humiliation like nectar.
yo vAkathayamAnasya hyAtmAnam nAnusamjvaret |

brahmasvam nopahanyAdvA tadannam sammatam satAm ||30
30. The food fit to be taken by such a person is what is offered by a person who does not trouble him and who does not cause any damage to the
articles that he needs for meditation such as bark garment, deer skin, books, etc.
nityamajnAtacaryA ma iti manyeta brAhmaNah |

jnAtInAm tu vasan madhye naiva vindeta kincana ||31
31. The knower of Brahman should take care to see that his actions and movents always rain unknown to others. He will not gain anything by
raining in the midst of his relations. He should not consider himself as the son of so and so, etc., but should always have his mind fixed on
Brahman. Or another meaning is: he should consider himself as a mere witness to whatever is experienced by his sense-organs and should not
become involved in th. (Here brAhmaNah means “knower of Brahman”. The word jnAti can also be taken to mean “sense-organs” according to SrI
Sankara).
ko hyevamantarAtmAnam brAhmaNo mantumarhati |

nirlingamacalam Suddham sarvadvandvavivarjitam ||32
32. Which enlightened person can know the indwelling Self (as an object) -the Self that has no indicatory marks such as quality, action, etc., is
immovable, pure, and beyond all duality? The idea is that the Self is not an object of knowledge.
yo”nyathA santamAtmAnam anyathA pratipadyate |

kim tena na kRtam pApam coreNAtmApahAriNa ||33
33. He who understands the Self that is pure consciousness, devoid of indicatory marks, pure, beyond all duality, non-dual
existence-consciousness-bliss, differently, as having the qualities of the gross and subtle bodies, as a doer, enjoyer, happy, unhappy, stout, or
lean, etc., what a great sin does he not commit? By understanding the Self wrongly in this manner he “steals” the Self, as it were.
aSrAntah syAdanAdAtA
sammato nirupadravah |
SishTo na SishTavatsa syAd
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brAhmaNo brahmavit kavih ||34
34. He who does not identify the not-Self with the Self is not affected by the sorrows of the world. He is not tainted by anger, greed, desire,
delusion, etc. He is accepted by the enlightened . But he himself behaves like an inert being and does not display his knowledge. Such a person
is a knower of Brahman and a sage.
ye yathA vAntamaSnanti bAlA nityamabhUtaye |

evam te vAntamaSnanti svavIryasyopabhojanAt ||35
35. Dogs eat their own vomit and children may also do the same sometimes. For an enlightened person, proclaiming his own glory to the world is
tantamount to eating vomit. It is disastrous for him. He should always behave in such a way that people do not know his greatness.
anADhyA mAnushe vitte AdhyA vedeshu ye dvijAh |

te durdharshA dushprakampyA vidyAt tAn brahmaNastanum ||36
36. Those who are not attached to worldly possessions or to wife, son, etc., but only to the virtues laid down in the vedas such as non-injury, truth,
non-stealing, non-acceptance of gifts, celibacy, contplation, etc., should be looked upon as brahman itself.
sarvAn svishTakRto devAn vidyAdya iha kaScana |

na samAno brAhmaNasya yasmin prayatate svayam ||37
37. One who knows how to invoke the deities such as agni who confer benefits, and performs sacrifices to th is not by any means equal to a
knower of brahman. Even the deity to whom sacrifice is performed is not equal to a knower of brahman. bhagavAn manu has said, “ There is none
superior to the knower of brahman”.
yamaprayatamAnam tu mAnayanti sa mAnitah |

Na mAnyamAno manyeta nAvamAne visamjvaret ||38
38. If people who know his greatness honour a realized soul, even though he does not indulge in any activity, he should not feel that it is he who is
being honoured and should not be elated by such honour. On the other hand, if people, not knowing his greatness, treat him with contpt and
ridicule him, he should not be affected in the least.
lokasvabhAvavRttirhi nimeshonmeshavat sadA |

vidvAmso mAnayantIha iti manyeta mAnitah ||39
adharmavidusho mUDhA lokaSAstravivarjitAh |
na mAnyam mAnayishyanti iti manyed amAnitah ||40
39 & 40. If wise people honour a realized soul, he should consider it to be as natural to th as winking of the eye. Similarly, if people who are
ignorant of the scriptures and who are devoid of discriminating capacity despise him, he should consider it as their nature not to honour those who
deserve to be honoured.
na vai mAnaSca maunam ca sahitau vasatah sadA |

ayam mAnasya vishayo hyasau maunasya tadviduh ||41
41. Honour and contplation cannot co-exist. Honour has as its sphere this world, while contplation has as its object brahman. (The idea is that
those who aspire for honour have their sights fixed on worldly activities, while the contplatives are rooted in brahman).
SrIrhi mAnArthasamvAsAt
sA cApi paripanthinI |
brAhmI sudurlabhA SrIrhi
prajnAhInena kshatriya ||42
42. One acquires worldly prosperity if one is engaged in the sphere relating to honour (worldly activities). But this is an obstacle (to liberation). The
wealth that is brahman is impossible to get for such a person who is devoid of wisdom.
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dvArANi samyak pravadanti santo
bahuprakArANi durAcarANi |
satyArjave hrIrdamaSaucavidyAh
shaNmAnamohapratibandhakAni ||43
43. The wise speak of many ways for the attainment of brahman, which are difficult to practise. These are six: truth, rectitude, humility, control of
the senses, purity of mind, and knowledge. These help to keep out pride and delusion.
End of Chapter-1
Chapter-2
Having heard about the greatness of “maunam” or contplation,
1. dhRtarAshtra said:
kasyaisha maunah katarannu maunam
prabrUhi vidvanniha maunabhAvam |
maunena vidvAnupayAti maunam
katham mune maunamihAcaranti ||1
1. (The word “maunah” has two meanings: (1) refraining from speaking and (2) contplation. The king desires
to know which is applicable here).
Whose is this “maunah”? That is, who is the person who can be said to practise this “maunah”? Is it a person
who merely refrains from speaking, or is it a person who contplates? Which of these two is “maunah”? O wise
one, please tell me this. Does a person attain brahman by merely refraining from speaking? How does one
practise “maunam” in this world?
Note. The word “maunam” at the end of the third line in the above verse means “brahman” accordng to SrI
Sankara’s bhAshya.
sanatsujAta said:
yato na vedA manasA sahainam
anupraviSyanti tato”tha maunam |
yatrotthito vedaSabdastathAyam
sa tanmayatvena vibhAti rAjan ||2
2. brahman is “maunam” because neither the vedas nor the mind can reach (describe) Him. He is the source
from which the vedas have arisen. Or, He is the consciousness because of which the words of the vedas are
pronounced. He shines as effulgence itself.
Note. The taitt. up. says, “That from which the words return along with the mind without reaching it (is
brahman)”.
dhRtarAshtra said:
Rco yajUmshyadhIte yah sAmavedam ca yo dvijah |
pApAni kurvan pApena lipyate na sa lipyate ||3
3. Does a twice-born (brAhmaNa, kshatriya, or vaiSya) who has learnt the Rg, yajur, and sAma vedas
become tainted by the sins he commits or does he not become tainted by th?
Note. The question is whether a person can escape the consequences of his sinful actions by the mere fact
of having learnt the Vedas.
sanatsujAta said:
nainam sAmAni Rco vApi yajUmshi ca vicakshaNa |
trAyante karmaNah pApAt na te mithyA bravImyaham ||4
4. The Vedas do not protect an evil-doer from the consequences of his evil acts. What I am telling you is not
false. You should not have any doubt on this.
na cchandAmsi vRjinAt tArayanti
mAyAvinam mAyayA vartamAnam |
nIDam SakuntA iva jAtapakshAh
chandAmsyenam prajahantyantakAle ||5
5. The vedas do not protect from sin such a hypocrite who commits evil deeds in spite of having learnt the
vedas. The vedas will forsake him at the time of his death, just as young birds leave the nests of their mother
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as soon as their wings have grown. The idea is that the Vedas do not help such a person to attain the
ultimate goal of life.
dhRtarAshtra said:
na cedvedA vedavidam trAtum SaktA vicakshaNa |
atha kasmAt pralApo”yam brAhmaNAnAm sanAtanah ||6
6. O wise one, if the Vedas do not have the power to save a person who has studied th, why this ancient
prattle by brAhmaNas (that the vedas should be studied, their meaning understood and their injunctions
should be practiced)?
The obligatory and desire-oriented actions (nitya and kAmya karma) prescribed in the vedas can lead a
person only to other worlds such as heaven which are all within the transmigratory state. They cannot lead
one to liberation from bondage. The question asked by the king is therefore, what is the idea in the learned
people proclaiming that one should study the vedas and perform the actions laid down. What benefit is
achieved by it?
sanatsujAta said:
tasyaiva nAmAdiviSesharUpaih
idam jagad bhAti mahAnubhAva |
nirdiSya samyakpravadanti vedAh
tadviSvavairUpyamudAharanti ||7
7. O great one! This universe consisting of names and forms is nothing but the appearance of that brahman
due to mAyA. The vedas as well as the sages further speak about the real nature of Brahman (as different
from this universe).
The upanishads say, “indra (brahman) appears as many forms because of mAya”, “ether was born from the
Atman”. These show that the universe is only an appearance of Brahman through mAyA. The real nature of
brahman is described by statents such as: This Brahman is beyond cause and effect, all-pervasive and
without any differences either inside or outside. It is beyond the reach of speech and the mind. It is
experienced as consciousness by every one.
By the two following verses it is pointed out that actions performed as an offering to God become an indirect
means to the ultimate human goal of liberation by purifying the mind and making it fit to receive knowledge of
the Self. Actions performed not as offering to God, but with desire for the fruit, become the cause of further
bondage.
tadarthamuktam tapa etadijyA
tAbhyAmasau puNyamupaiti vidvAn |
puNyena pApam vinihatya paScAt
sa jAyate jnAnavidIpitAtmA ||8
jnAnena cAtmAnamupaiti vidvAn
na cAnyathA vargaphalAnukAngkshI |
asmin kRtam tatparigRhya sarvam
amutra bhungkte punareti mArgam ||9
8 &9. By performing austerities, sacrifices etc., as an offering to that brahman the wise man acquires merit
which destroys his sins and ultimately becomes free from all taint. Then knowledge of the Self dawns and he
realizes that he is the non-dual Self which is Existence-Consciousness-Bliss. This does not happen if his
actions are not offered to God and if he is desirous of the fruit of his actions. Such a person goes to other
worlds such as heaven and, after enjoying the merits acquired he is born again in this world according to his
residual karma.
For liberation one has to become free from both puNya and pApa. Actions performed as an offering to God
do not produce any new puNya which is also an obstacle to liberation. They only destroy the existing pApa.
The puNya in the prArabdhakarma is destroyed by enjoyment in this life.
The difference between the fruits of action of the enlightened and the unenlightened is stated in the next
verse:
asmin loke tapas taptam phalamanyatra bhujyate |
brAhmaNAnAm tapah svRddham anyeshAm tAvadeva tat ||10
10. The fruit of austerities performed in this world (by the unenlightened and with desire for the fruit) is
enjoyed in the next world. The fruit is limited to what is stated in the vedas for the particular action (such as
heaven, etc.). But in the case of a knower of brahman the austerities performed yield abundant results.
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The idea is: Austerities and other actions performed with desire for the fruit give just the result laid down for
that particular action in the vedas, such as sojourn in heaven till the exhaustion of the merit earned. But a
knower of brahman performs actions only for the welfare of others and not for any benefit for himself. So the
fruits of that action, which benefit the world, become abundant. In his bhAshya on this verse SrI Sankara
quotes the statent in chAndogya upanishad (1.1.10), “That action which is performed with right knowledge,
faith and concentration becomes exceedingly fruitful”.
On hearing this, dhRtarAshtra asked:
katham samRddham atyartham tapo bhavati kevalam |
sanatsujAta tadbrUhi katham vidyAmaham prabho ||11
11. O sanatsujAta, how does pure austerity become exceedingly fruitful? Please tell me. How am I to know
this?
sanatsujAta said:
nishkalmasham tapastvetat kevalam paricakshate |
etat samRddham atyartham tapo bhavati nAnyathA ||12
12. Austerity which is free from all taint is known as “kevala” or pure tapas. Only such austerity yields plentiful
results, and not when the austerity is otherwise. (What are the taints? These are described in subsequent
verses).
SrI Sankara says: The cause (or seed) of this entire universe is called “kevala”. He quotes bhagavAn Sukra’s
statent, “When the three guNas are in equilibrium the state is said to be “kevala”. From this kevala the
universe consisting of gross and subtle things is born”. The idea is that, similarly, austerity which is “kevala” is
the seed of plentiful results.
This austerity is now praised:
tapomUlamidam sarvam yanmAm pRcchasi kshatriya |
tapasA vedavidvAmsah param tvamRtamApnuyuh ||13
13. O king, all that you are asking has tapas as the root. It is through tapas that knowers of the vedas attain
to the supre immortal Being.
dhRtarAshtra then asked:
kalmasham tapaso brUhi Srutam nishkalmasham tapah |
sanatsujAta yenedam vidyAm guhyam sanAtanam ||14
14. O sanatsujAta, I have heard from you about (the glory of) taintless tapas. Please tell me what are the
taints of tapas, so that, avoiding th, I may attain this eternal profound knowledge.
Thus asked, sanatsujAta said:
krodhAdayo dvAdaSa yasya doshAh
tathA nRSamsAni ca sapta rAjan |
jnAnAdayo dvAdaSa cAtatAnAh
SAstre guNA ye viditA dvijAnAm |15
15. Anger, etc., are twelve defects which affect tapas; so also are another set of seven defects such as
malice, O king! The good qualities which make the tapas pure are twelve beginning with knowledge, which
are elaborated in the scriptures as the qualities of the twice-born.
Now the twelve such as anger are described:
krodhah kAmo lobhamohau vivitsA
akRpAsUyA mAnaSokau spRhA ca |
IrshyA jugupsA ca mahAguNena
sadA varjyA dvAdaSaite nareNa ||16
16. Anger, lust, greed, lack of discrimination about right and wrong, desire to know about the pleasures from
sense-objects, cruelty, the tendency to attribute evil qualities to those who are good, pride, lamentation,
desire for sensual enjoyment, envy, and hatred are the twelve taints that should be avoided by a spiritual
aspirant.
ekaikamete rAjendra manushyam paryupAsate|
lipsamAno”ntaram teshAm mRgANAmiva lubdhakah ||17
17. Just as a hunter searches for the weak spots of animals to hunt th down, so also each of these defects
takes advantage of the weak spots of each person and attacks him, O king!
sambhogasamvidvishamedhamAno
dattAnutApI kRpaNo”balIyAn |
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vargapraSamsI vanitAm ca dveshTA
ete pare sapta nRSamsarUpAh ||18
18. There are seven kinds of malice. These are - the mind being ever intent on enjoying sensual pleasures,
prospering by harming others, lamenting after having given away a gift, being prepared to put up with any
amount of humiliation out of greed for some paltry gain, lack of the strength of right knowledge
(discrimination), boasting about one’s own mental and physical faculties, and ill-treating one’s own totally
dependent wife.
These are obstacles in the path towards spiritual progress.
jnAnam ca satyam ca damah Srutam ca
amAtsaryam hrIstitikshAnasUyA |
yajnaSca dAnam ca dhRtih SamaSca
mahAvratA dvAdaSa brAhmaNasya ||19
19. The twelve great vows of a brAhmaNa are: knowledge of the Reality, speaking what is true and good for
others, control of the mind, study of vedAnta, being free from intolerance of the well-being of others,
unwillingness to do anything improper, forbearance in adverse circumstances, not giving publicity to the faults
of others, performing sacrifices prescribed in the vedas, giving away wealth to the deserving, self-control
even in the presence of tptation, control of the senses. These are the means towards spiritual progress.
yastvetebhyo”pravaseddvAdaSabhyah
sarvAmimAm pRthivIm sa praSishyAt |
tribhirdvAbhyAmekato va vimuktAh
kramAdviSishTA maunabhUtA bhavanti ||20
20. Those who have achieved perfection in the above twelve great vows will be in a position to control the
whole world. Even a person who has perfected three, two, or one of these will gradually attain knowledge and
realize his identity with brahman.
The defects that one should guard against while cultivating control of the senses, etc., are stated in the
following three verses.
damo’shTAdaSadoshah syAt pratikUlam kRte bhavet |
anRtam paiSunam tRshNA prAtikUlyam tamo”ratih ||21
lokadvesho”bhimAnaSca vivAdah prANipIDanam |
parivAdo”tivAdaSca paritApo”kshamA dhRtih ||22
asiddhih pApakRtyam ca himsA ceti prakIrtitAh |
etairdoshairvimukto yah sa damah sadbhirucyate ||23
21, 22, & 23. Sages say that control of the senses is effective only if the person practising it is free from the
following eighteen defects which are opposed to it - speaking untruth, talking ill of others, yearning for
enjoyment of sense-objects, being ill-disposed towards every one, ignorance, lack of contentment, behaving
in a way that afflicts people, disrespect to all, quarrelsomeness, killing animals for nourishing oneself, telling
one’s defects to one’s face, purposeless chattering, vain lament over past sorrows, inability to bear the pairs
of opposites such as heat and cold, etc., being tpted in the presence of sense-objects, failure to attain
perfection in the practice of dharma, knowledge and detachment, committing forbidden actions, and causing
injury (other than in sacrifices sanctioned by scripture).
In the next Sloka “mada” (pride) is described as having eighteen “defects”, i.e. eighteen qualities which are
opposed to pride and which therefore help one to get rid of pride.
mado’shTAdaSadoshah syAt tyAgo bhavati shaDvidhah |
viparyayAh smRtA ete damadoshA udAhRtAh ||24
24. There are eighteen “defects” of pride. Six of these fall under the category “sacrifice”. (all these are
described in the subsequent Slokas). These are the opposites of those which have been described earlier as
the eighteen defects of “dama” (control of the senses).
SreyAmstu shaDvidhastyAgastRtIyastatra dushkarah |
tena duhkham tarantyeva tasmimstyakte jitam bhavet ||25
25. All the six kinds of sacrifice conduce to one’s good. Out of these the third (set of two) is very difficult to
practise. By practising this third kind of sacrifice one becomes free from all sorrow and conquers everything.
The six kinds of sacrifice are now described:
arhate yAcamAnAya putrAn vittam dadAti yat |
ishTApUrtam dvitIyam syAnnityam vairAgyayogatah ||26
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kAmatyAgaSca rAjendra sa tRtIya iti smRtah |
apramAdI bhavedetaih sa cApyashTaguNo matah ||27
26, 27. Of these six, the first set of two is gifting (the service or help of) one’s own sons and one’s wealth to a
deserving supplicant. The second set of two is giving gifts during the course of rituals laid down in the Sruti
and smRti. (Or gifts to gods and the manes). The third set of two is always giving away gifts of money and
possessions with detachment and a pure mind and with the knowledge that they are all epheral, and also
giving up all desires, O king. By these six kinds of sacrifice one becomes free from “pramAda” or the fall from
one’s natural state of identity with brahman. This freedom from “pramAda” has eight virtues as its features.
These eight virtues are now described:
satyam dhyAnam samAdhAnam codyam vairAgyameva ca |
asteyo brahmacaryam ca tathAsamgraha eva ca ||28
28. Truthfulness in speech, keeping the mind fixed continuously on some auspicious object, withdrawing the
mind from all external objects while chanting “Om” and raining established as the non-dual blissful Self,
pondering on questions such as “who am I”, “where do I come from”, etc., an attitude of detachment towards
all worldly matters, non-stealing of other’s wealth and also not stealing the Self by mistaking it for something
else as stated in Sloka 33 of chapter 1, celibacy, and not storing up wealth etc., for the morrow - these are
the eight virtues.
The defects to be eschewed are:
evam doshA damasyoktAstAndoshAn parivarjayet |
doshatyAge”pramAdah syAt sa cApyashTaguNo matah ||29
29. The eighteen defects of dama which have been mentioned should be eradicated. When they are got rid of
there will be no pramAda. The eight virtues of apramAda have been narrated above.
Now truthfulness is praised:
satyAtmA bhava rAjendra satye lokAh pratishThitAh |
tAmstu satyamukhAnAhuh satye hyamRtamAhitam ||30
30. O king, Let Truth be your very nature. All the worlds are established in Truth. Their very existence is said
to be dependent on Truth. Immortality is based on Truth.
nivRttenaiva dosheNa tapovratamihAcaret |
etad dhAtrA kRtam vittam satyameva satAm varam ||31
31. Austerities should be practised in this world only after becoming free from the defects mentioned. This
has been ordained by the supre Lord. Truth is the best wealth of the good.
doshairetairviyuktam tu guNairetaih samanvitam |
etat samRddhamatyartham tapo bhavati kevalam ||32
32. To one who is free from these defects and endowed with these excellences, austerities become pure and
yield plentiful results.
yanmAm pRcchasi rAjendra samkshepAt tad bravImi te |
etat pApaharam Suddham janmamRtyujarApaham ||33
33. O king, I shall tell you briefly what you are asking me. This will cleanse all sins, is pure and will put an end
to birth, death and old age.
indriyebhyaSca pancabhyo manasaScaiva bhArata |
atItAnAgatebhyaSca muktaScet sa sukhI bhavet ||34
34. O bhArata, if one becomes free from the bondage of the senses, sense-objects, mind and thoughts of the
past and the future, he will be happy.
dhRtarAshtra said:
AkhyAnapancamairvedairbhUyishTham katthyate janah |
tathA cAnye caturvedAstrivedASca tathApare ||35
dvivedAScaikavedASca anRcaSca tathApare |
eteshu me”dhikam brUhi yamaham veda brAhmaNam ||36
35 & 36. One who has mastered all the four vedas as well as the purANas, which are considered to be the
fifth veda, is highly praised by people. There are others who have mastered the four vedas, or three vedas, or
two vedas, or one veda and those who have not studied any veda. Please tell me which of these persons is
the greatest, which of th is a “brAhmaNa”.
Pointing out that it is only the person who rains established as brahman which is
existence-consciousness-bliss who can be called a brAhmaNa, it is said that all others are in ignorance:
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ekavedasya cAjnAnAdvedAste bahavo”bhavan |
satyasyaikasya rAjendra satye kaScidavasthitah ||37
37. The vedas have become many because of ignorance of the one “veda”, brahman. They are known as
vedas because they attpt to know that one brahman by enquiry. In that one Truth a rare person is
established. (Such a person is really a brAhmaNa).
ya enam veda tat satyam prAjno bhavati nityadA |
dAnamadhyayanam yajno lobhAdeva pravartate ||38
38. One who has realized this Truth is always an enlightened person. Giving gifts, studying the scriptures,
and performing sacrifices (when these are not undertaken as means for the purification of the mind and
attainment of Self-knowledge but only for attaining other fruits such as heaven) are motivated only by desire.
satyAt pracyavamAnAnAm samkalpA vitathAbhavan |
tatah karma pratAyeta satyasyAnavadhAraNAt ||39
39.The resolves of those who have fallen from the natural state of identity with brahman and therefore identify
thselves with the not-self become futile. Because they have not realized the Truth they go on performing
more and more actions such as sacrifices. They become subject to all kinds of sorrow.
vidyAd bahupaTham tam tu bahuvAgiti brAhmaNam |
ya eva satyAnnApaiti sa jneyo brAhmaNastvayA ||40
40. Know that a brAhmaNa (here refers to an unenlightened person) who has merely studied many books is
no more than a great speaker. Know that only that person who does not swerve from the Truth (who is
established in brahman ) is a real brAhmaNa.
chandAmsi nAma dvipadAm varishTha
svacchandayogena bhavanti tatra |
chandovidastena ca tAnadhItya
gatA hi vedasya na vedyamAryAh ||41
41. O best among men! The vedas on their own are the means for knowing brahman. The wise study the
vedas and thereby attain knowledge of brahman and not knowledge of the world.
But the upanishads say that brahman is different from the known as well as the unknown, and that neither
words nor the mind can reach it. So how can the vedas impart knowledge of brahman? This doubt is being
answered:
na vedAnAm veditA kaScidasti
vedena vedam na vidur na vedyam |
yo veda vedam sa ca veda vedyam
yo veda vedyam na sa veda satyam ||42
42.The vedas cannot know brahman, since brahman, being pure consciousness, is not an object of
knowledge. vedas are insentient and so neither brahman nor the world can be known through th. He who
knows brahman knows the entire universe of objects, since, by knowing brahman everything is known. But he
who knows only the universe of objects does not know brahman.
yo veda vedAn sa ca veda vedyam
na tam vidur vedavido na vedAh |
tathApi vedena vidanti vedam
ye brAhmaNA vedavido bhavanti ||43
43. He who knows the vedas knows only the universe of objects. Neither the vedas nor the knower of the
vedas can know brahman, since brahman cannot be objectified. All the same, brAhmaNas (enlightened
persons) who know how to understand the purport of the vedas know brahman through the vedas.
yAmAmSabhAgasya tathA hi vedA
yathA hi SakhA ca mahIruhasya |
samvedane”pyevamathAmananti
tasmin hi nitye paramAtmano”rthe ||44
44. Just as the thin digit of the moon on the first day of the bright fortnight can be pointed out only by first
pointing to the branch of a tree through which it can be seen, so also the vedas indicate the nature of the
eternal supre Self only with the help of various hints.
An object can be described by words only if it has some quality such as name, form, action, relationship with
some other object, etc. The Self does not have any quality at all. The vedas cannot therefore directly describe
the supre Self. They only point to it by means of various arrow-marks.
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abhijAnAmi brAhmaNam AkhyAtAram vicakshaNam |
evam yo”bhivijAnAti sa jAnAti param hi tat ||45
45. I consider one who understands the purport of the vedas thus and expounds it to be a wise man. One
who knows thus knows the supre Self.
nAsya paryeshaNam gacchet pratyarthishu kadAcana |
avicinvannimam vede tatah paSyati tam prabhum ||46
46. The spiritual aspirant should not should not identify himself with the body and senses and should not go
after sense-objects which take him away from the Self. Shunning accumulation of sense-objects, he should
contplate on the meanings of the words “”that” and “thou” in the upanishads and realize the supre brahman
as his own self.
tUshNImbhUta upAsIta na cecchenmanasA api |
abhyAvarteta brahmAsmai bahvanantaramApnuyAt ||47
47. Since the Self can be realized only by giving up all sense-objects, one should resort to quietude, i.e., give
up all action and meditate on the Self. He should not even think of sense-objects. To such a person the Self
reveals itself and he attains the Self which is beyond the dense darkness of ignorance.
(In many of these verses the words do not thselves convey all the meanings. SrI Sankara has given extended
meanings conveying the real purport. The translation here is based on his commentary.)
maunAddhi munirbhavati nAraNyavasanAnmunih |
aksharam tam tu yo veda sa muniSreshTha ucyate ||48
48. Only by quietude (by giving up all action and always meditating on the Self) one becomes a muni, and not
merely by living in a forest. He who has realized the eternal supre Self is the greatest of munis.
sarvArthAnAm vyAkaraNAd vaiyAkaraNa ucyate |
tanmUlato vyAkaraNam vyAkarotIti tat tathA ||49
49. A grammarian merely analyses words and derives th from their sources. He thus knows the sources of
words. brahman is the source of all names and forms. The knower of the Self thus knows the source of
everything in this universe. He is therefore the real grammarian.
There is a statent in the br. up, “anena jIvenAtmanA anupraviSya nAmarUpe vyAkaravANi”, which means “
By entering in the form of the jIva I shall manifest all names and forms”. Here the word “vyAkara” is used from
which the word “vyAkaraNa” which means “grammar is derived.
pratyakshadarSI lokAnAm sarvadarSI bhavennarah |
satye vai brahmaNi tishThamstadvidvAn sarvavid bhavet ||50
50. The person who sees the worlds as they are (as brahman itself) is the one who sees everything. Being
established in brahman which is Truth, the knower of brahman is omniscient.
JnAnAdishu sthito”pyevam kshatriya brahma paSyati |
VedAnAm cArapUrveNa caitadvidvan bravImi te ||51
51. O Kshatriya, By being established in knowledge and the other disciplines mentioned earlier such as
truthfulness, study of the vedas, reflection and contplation, etc., one realizes brahman. O wise one, I shall tell
you about these (study, reflection and contplation) now (in the next chapter).
End of Chapter-2.
Chapter-3
Realization of identity with brahman, which is the goal of the spiritual aspirant, is explained in chapters 3 and
4.
dhRtarAshtra said:
sanatsujAta yadimAm parArthAm
brAhmIm vAcam vadasi hi viSvarUpAm |
parAm hi kAryeshu sudurlabhAm kathAm
prabrUhi me vAkyamevam kumara ||1
1.O sanatsujAta, you have been telling me about the various means of attaining brahman, which is the
highest goal of human life, in words which are very lofty and convey many meanings. It is very difficult even
to get an opportunity to hear these in this world of objects. Please tell me now about brahman itself.
sanatsujAta said:
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naitad brahma tvaramANena labhyam
yanmAm pRcchasyabhishangeNa rAjan |
buddhau praline manasi pracintyA
vidyA hi sA brahmacaryeNa labhyA ||2
2. O king, this brahman about which you are asking me with such eagerness cannot be attained by a person
who is in a hurry. This knowledge is to be meditated upon by the intellect in which the mind has merged, i.e.,
when the cogitating mind has been withdrawn from all external objects and has become fixed on the Self.
This knowledge which is to be meditated upon can be attained only by the practice of “brahmacarya” .
AdyAm vidyAm vadasi hi satyarUpAm
yA prApyate brahmacaryeNa sadbhih |
yAm prApyainam martyabhAvam tyajanti
yA vai vidyAguruvRdheshu nityA ||3
3. You are asking about the knowledge of that uncaused Truth which is beyond this unreal universe. It can be
attained only by the wise who practise brahmacarya. On attaining that one sheds the notion of being a mere
mortal. This knowledge reposes in one to whom it has been imparted by his guru.
On hearing this dhRtarAshtra said:
brahmacaryeNa yA vidyA SakyA veditum anjasA |
tat katham brahmacaryam syAd etad vidvan bravIhi me ||4
4. O wise one, please tell me about that brahmacarya by means of which this knowledge can be attained.
sanatsujAta said:
AcAryayonimiha ye praviSya
bhUtvA garbham brahmacaryam vadanti |
ihaiva te SAstrakArA bhavanti
vihAya deham paramam yAnti satyam ||5
5. Those who enter the womb of a guru, i.e., approach a guru in the prescribed manner, become his disciples
and serve him, become learned in the scriptures in this world itself. Then, by the practice of reflection and
contplation they attain the supre Being who is of the nature of Truth when they cast off their bodies on the
exhaustion of their prArabdha karma.
asmin loke vijayantIha kAmAn
brAhmIm sthitim anutitikshamANAh |
ta AtmAnam nirharantIha dehAn
munjAdishIkAmiva dhIrabhAvAt ||6
6. They conquer all desires in this world itself. Constantly practising the state of identity with brahman with
determination they separate the Self from the body, just as one would separate the stalk from the munja
grass
Note. The KaThopanishad, 2.3.17, says: The indwelling Self of the size of one’s thumb ever resides in the
heart of living beings. That should be separated with determination from one’s body in the same way as one
separates the stalk from the munja grass. Know that Self to be pure and immortal.
SarIrametau kurutah pita mAtA ca bhArata |
AcAryatastu yajjanma tat satyam vai tathAmRtam ||7
7. O bharata, the father and mother give you this body which is not real (but only mithyA). The birth from the
guru as brahman which is existence-consciousness-bliss is real and it is immortal.
Note. The praSnopanishad says: You (guru) are our father who has taken us beyond ignorance.
Apastamba says: The AcArya creates the disciple out of knowledge. That is the highest birth. The parents
create only the body.
sa AvRNotyamRtam samprayaccham-
stasmai na druhyet kRtamasya jAnan |
gurum Sishyo nityamabhivAdayati
svAdhyAyamicchecca sadApramattah ||8
8. He (AcArya) leads the disciple to the attainment of brahman which is immortal. The disciple should never
do any harm to his AcArya, knowing what very great good he has done. The disciple should pay his
respectful obeisance to the AcArya every day. He should always be vigilant and eager to learn from the
AcArya.
Note. The SvetAsvatara upanishad says: Only that noble soul who has supre devotion to God and equal
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devotion to his guru will be able to understand the real purport of these teachings.
Apastamba says: The disciple should never do any harm to his guru who perfects his disciple by imparting
knowledge.
Now brahmacarya is described:
SishyavRttikrameNaiva vidyAmApnoti yah Sucih |
brahmacaryavratasyAsya prathamah pAda ucyate ||9
9. The disciple who is pure in mind receives knowledge by resorting to a guru in the prescribed manner. This
is the first step of the vow of brahmacarya.
yathA nityam gurau vRttirgurupatnyAm tathAcaret |
tatputre ca tathA kurvan dvitIyah pAda ucyate ||10
10. The disciple should show the same respect towards the wife and son of the guru as to the guru himself.
This is called the second step of brahmacarya.
AcAryeNAtmakRtam vijAnan
jnAtvA cArtham bhAvito’smItyanena |
yanmanyate tam prati hRshTabuddhih
sa vai tRtIyo brahmacaryasya pAdah ||11
11.Realizing the great benefit conferred by the AcArya on him, and understanding the ultimate purport of the
vedas, considering himself as having attained his natural state of being the non-dual brahman which is
existence-consciousness-bliss, he becomes happy and grateful to the AcArya. This is the third step of
brahmacarya.
AcAryAya priyam kuryAt prANairapi dhanairapi |
karmaNA manasA vAcA caturthah pAda ucyate ||12
12. He should do whatever is good for the AcArya with his life and wealth, and by deed, thought and word.
This is the fourth step.
kAlena pAdam labhate tathAyam
tathaiva pAdam guruyogataSca |
utsAhayogena ca pAdamRcchet
SAstreNa pAdam ca tato”bhiyAti ||13
13. The disciple learns one-fourth from the guru, one-fourth by his own effort, one-fourth by discussion with
his co-disciples, and one-fourth by the efflux of time. (The expression “through the Sastra” in the last line
means “by discussion with other disciples” according to Sri Sankara.)
jnAnAdayo dvAdaSa yasya rUpam
anyAni cAngAni tathA balam ca |
AcAryayoge phalatIti cAhu-
rbrahmArthayogena ca brahmacaryam ||14
14. The twelve great vows beginning with knowledge of the Reality (mentioned in Sloka 19 of chapter2) which
form his essence, the six kinds of sacrifice (mentioned in Slokas 25, 26 and 27 of chapter 2), the capacity to
practise th-all these become fruitful only with the support of the AcArya, it is said. The practice of
brahmacarya culminates in the realization of identity with brahman only by the service of the AcArya.
etena brahmacaryeNa devA devatvam Apnuvan |
RshayaSca mahAbhAgA brahmacaryeNa cAbhavan ||15
etenaiva sagandharvA rUpam apsaraso”jayan |
etena brahmacaryeNa sUrya ahnAya jAyate ||16
15 & 16. It is by this brahmacarya that the gods got their godhood, the sages attained greatness, the
gandharvas and divine damsels got their beautiful form, and the sun was born to illumine the world.
How can brahmacarya produce so many different results? This is being answered:
AkAngkshArthasya samyogAd rasabhedArthinAm iva |
evam hyetat samAjnAya tAdRgbhAvam gatA ime ||17
17. Just as people desiring different objects are brought into contact with those objects (by wish-fulfilling gs
like chintAmaNi), so also the devas and others, knowing that brahmacarya could fulfill their desires, observed
brahmacarya and attained the desired results.
So the spiritual aspirant should observe brahmacarya, living with the AcArya, for attaining the highest goal,
liberation.
Is jnAna alone the cause of the supre goal or is it karma?
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antavantah kshatriya te jayanti
lokAn janAh karmaNA nirmitena |
jnAnena vidvAmsteja abhyeti nityam
na vidyate hyanyathA tasya panthAH ||18
18. O kshatriya, by means of karma people attain only the impermanent worlds such as those of the gods
and the manes. By knowledge the enlightened person attains that eternal effulgence which is the supre Self.
There is no other path to it.
dhRtarAshtra said:
AbhAti Suklamiva lohitamivAtho
kRshNamathArjunam kAdravam vA |
yad brAhmaNah paSyati yatra vidvAn
katham rUpam tad amRtamaksharam param ||19
19. Is that immortal, imperishable, supre Being whom the enlightened person realizes white, red, black,
bright, or smoky in colour? What is his form? Where is he realized?
sanatsujAta replies:
nAbhAti Suklamiva lohitamivAtho
kRshNam athArjunam vA kAdravam vA|
na pRthivyAm nAntarikshe
naitat samudre salilam bibharti ||20
20. It does not appear as white, or red, or black, or bright, or smoky, because it has no colour. It is neither on
the earth nor in the sky. Nor does it reside in the ocean with a body made up of the five elents.
Note. SrI Sankara says that the word “salilam” in the last line which means “water” stands for all the five
elents. Brahman has no form. It is not confined to any place because it is infinite. It does not have a body
made up of the five elents.
naivarkshu tanna yajuHshu nApyatharvasu
na dRSyate vai vimaleshu sAmasu |
rathantare bArhate vApi rAjan
mahAvratasyAtmani dRSyate tat ||21
21. It is not seen in the Rgveda or the yajurveda or the atharva veda or in the pure sAma veda, nor in the
sections of sAmaveda known as rathantara or bRhatsAma. It is seen in the self of the person who practises
the great vows described earlier.
avAraNIyam tamasaH parastAt
tadantato”bhyeti vinASakAle |
aNIyarUpam ca tathApyaNIyasAm
mahatsvarUpam tvapi parvatebhyaH ||22
22. It can never be negated. It is beyond ignorance. At the time of pralaya the universe merges into it. It is
subtler than the subtlest and bigger than the mountain.
tadetadahnA samsthitam bhAti sarvam
tadAtmavit paSyati jnAnayogAt |
tasmin jagat sarvamidam pratishThitam
ya etadviduramRtAste bhavanti ||23
23. This entire universe shines (appears) only because of the light of this brahman. The knower of the Self
sees it through the yoga of jnAna. All this universe is established in it. Those who know it become immortal.
End of Chapter-3
Chapter-4
yattacchukram mahajjyotirdIpyamAnam mahadyaSaH|
yadvai devA upAsate yasmAdarko virAjate ||
yoginastam prapaSyanti bhagavantam sanAtanam ||1
1.Those who practise jnAnayoga realize the eternal Lord (brahman) who is pure, supre effulgence,
resplendent, and supre glory itself. The gods worship Him. The sun shines because of Him.
Note. The Sruti says, “By its light everything here shines”, “Its name is supre glory”, “Illumined by whom the
sun shines”.
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SukrAd brahma prabhavati brahma SukreNa vardhate |
Tat Sukram jyotishAm madhye”taptam tapati tApanam |
2. From the pure brahman hiraNyagarbha is born. This hiraNyagarbha grows into virAT. That pure brahman
shines by its own luminosity. It does not need to be illumined by the sun and other luminaries, but it is what
enables th to shine. The yogis realize this brahman.
Note. hiraNyagarbha is consciousness associated with the totality of the subtle bodies. virAt is consciousness
associated with the totality of the gross bodies. Pure unconditioned brahman is the substratum of both these.
pUrNAt pUrNam uddharanti pUrNAt pUrNam pracakshate |
haranti pUrNAt pUrNam ca pUrNenaivAvaSishyate ||
3. From the supre Self which is not limited by time, space and other objects erges the jIva who is also
declared by the wise to be unlimited, being identical with the supre Self. When the jIva who is associated with
the subtle and gross bodies realizes that he is separate from those bodies, he rains as the supre Self which is
non-dual,, infinite, consciousness, and bliss.
Note. This Sloka conveys the same idea as br. up. 5.1 -
pUrNamadaH pUrNamidam pUrNAt pUrNamudacyate|
pUrNasya pUrNamAdAya pUrNamevAvaSishyate||
brahman, the cause of the universe, indicated by the word “adaH” is infinite. brahman as the indwelling self of
the jIva is also in reality infinite, because it is the same brahman. When the jIva who, due to ignorance, thinks
of himself as a limited being, realizes that he is none other than the infinite brahman, there rains no separate
jIva and there is only the infinite brahman.
yathAkASe”vakASo’sti gangAyAm vIcayo yathA |
tadvaccarAcaram sarvam brahmaNyutpadya LIyate||
4. Just as ether accommodates everything, just as the river Ganga has waves, so also the entire universe of
movables and immovables arises from brahman and merges in brahman. Yogis see that eternal supre Being.
Apo”thAdbhyaH salilam tasya madhye
ubhau devI SiSriyAte”ntarikshe |
AdadhrIcIh savishUcIrvasAnA-
vubhau bibharti pRthivIm divam ca ||
5. Water was first created. “Water” stands for all the five subtle elents. Then “salilam”, which stands for all the
gross bodies, was created. In the midst of these gross bodies, in the space within the heart of these created
beings, two resplendent beings, the jIvAtmA and paramAtmA, dwell, covering all the cardinal and other
directions. The jIvAtmA, unaware of his real nature as non-dual brahman who is
Existence-Consciousness-Bliss identifies himself with his body and experiences joy, sorrow, etc., according
to his karma. This is mentioned in this verse as “supporting the earth”. The other, paramAtmA, supports
heaven, i.e., rains in his own real divine nature as brahman. The yogis see this eternal supre Being.
This conveys the same idea as muNDaka up. 3.1.1 - dvA suparNA -
which means: “Two birds that are ever inseparable and have similar names, brace the same tree. Of these,
one eats the fruits of different tastes (experiences joy, sorrow, etc.,) and the other watches without eating”.
cakre rathasya tishThantam dhruvasya avyayakarmaNah|
ketumantam vahantyaSvAH tam divyam ajaram divi ||
6. The three worlds are the chariot of the supre Being who is eternal and whose actions are fruitful. The body
of the wise man is his chariot. With the help of this he attains to the effulgent Being who is beyond old age
and death. The horses of the chariot (in the form of the senses) take him to the world of light. The yogis see
this eternal Being.
This conveys the same idea as kaThopanishad, 1.3.3 & 4 - AtmAnam rathinam viddhi -
na sAdRSye tishThati rUpamasya
na cakshushA paSyati kaScidenam|
manIshayAtho manasA hRdA ca
ya enam viduramRtAste bhavanti||7
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7. There is nothing comparable to the form of this supre Being. None can see with his eyes Him who is within
as the Self. He can be known only through the heart and the intellect. He who knows this supre Being as
identical with his own self becomes immortal. The yogis see this eternal Being.
dvAdaSa pUgAh sarito devarakshitA madhvISate|
tadanuvidhAyinastadA samcaranti ghoram ||
8. The group of twelve, namely, the five subtle organs of sense, the subtle organs of action, mind and
intellect, are restless and are protected by the Lord. They go after their respective objects which are like
honey to th. Because of this they are the cause of transmigration. Therefore the organs and the mind and
intellect should be withdrawn from external objects and concentrated on the Self. The yogis see this eternal
Lord.
tadardhamAsam pibati sancitam bhramaro madhu |
ISAnaH sarvabhUteshu havirbhUtamakalpayat ||
9. The bee collects honey during six months of the year and consumes it during the raining six months.
Similarly the jIva experiences in another birth the results of karma performed in a previous birth. The Lord has
created food (all worldly joys and sorrows) for all beings which they get according to their karma. The yogis
see this eternal Lord.
hiraNyaparNam aSvattham abhipatya hyapakshakAH |
tatra te pakshiNo bhUtvA prapatanti yathAsukham ||
10. The wingless beings, i.e., the ignorant human beings, who are devoid of the wing of knowledge of the
Self, dwell on the peepal tree with leaves which are agreeable and beautiful. That is, they revel in worldly
pleasures. Then, when they are born in bodies which are conducive to spiritual advancent, they attain
knowledge of the Self and are liberated. The yogis see this eternal Lord.
apAnam girati prANaH prANam girati candramAH |
Adityo girate candramAdityam girate paraH ||
11. apAna is merged in prANa. prANa is merged in the moon, i.e., the mind. The moon (mind) is merged in
the sun (intellect). The sun (intellect) is merged in the supre brahman. Yogis see that eternal Lord.
The process of withdrawing all activities and thoughts and entering into samAdhi is described here.
ekam pAdam notkshipati salilAddhamsa uccaran |
tam cet satatam utkshipenna mRtyurnAmRtam bhavet ||
12. hamsa, (the one who destroys avidyA along with its effects), i.e., the supre Being, raining beyond this
universe made up of the elents and all created bodies, is also in the universe in the form of jIvas. If not, there
would be no jIva, no samsAra, no death, and no immortality. The yogis see this eternal Lord.
angushThamAtraH purusho”ntarAtmA
lingasya yogena sa yAti nityam |
tam Isam Idyam anukalpam Adyam
paSyanti mUDhA na virAjamAnam ||
13. That non-dual Existence-consciousness-Bliss, the indwelling Self of all, who is infinite, the supre Being,
transmigrates (apparently) with the subtle body of the size of one’s thumb as the limiting adjunct. Those
devoid of discrimination, who identify thselves with their two bodies (gross and subtle) do not see that Lord
who rules over every one, who is worthy of worship, who appears as all beings, and who is resplendent. The
yogis see that eternal Lord.
gUhanti sarpA iva gahvareshu
kshayam nItvA svena vRttena martyAn |
te vipramuhyanti janA vimUDhAh
tairdattA bhogA mohayante bhavAya ||
14. Just as snakes come out of their holes, kill men with their poisonous bite and go back and hide in their
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holes, so also, the senses, going out to their respective objects which are like poison, destroy the man. He
becomes deluded by the sense-objects and continues in the transmigratory cycle. They do not see the supre
Being because of delusion, but the yogis see Him.
asAdhanA vApi sasAdhanA vA
samAnam etaddRSyate mAnusheshu |
samAnam etad amRtasyetarasya
yuktAstatra madhva utsam samApuh ||
The same AtmA dwells in those who have acquired control of the senses, control of the mind and the other
preliminary requisites for a spiritual aspirant, as well as in those who have not acquired these. The AtmA is
the same in the states of bondage as well as liberation. Those who have acquired these qualities attain the
supre bliss that is brahman. The yogis see this eternal Lord.
ubhau lokau vidyayA vyApya yAnti
tadAhutam cAhutam agnihotram |
mA te brAhmI laghutAmAdadhIta
prajnAnam syAnnAma dhIrA labhante ||
16. brahman which is infinite bliss pervades this world and the other world by knowledge. By the attainment
of the knowledge of the Self the result of agnihotra (fire-sacrifice) is attained even without the performance of
the sacrifice, i.e., the results of all rituals are attained by the knowledge of the Self alone. But it is not the
transient result of rituals that is attained by knowledge but one realizes the supre brahman as one’s own self.
brahman is known as prajnAnam or Consciousness.
evamrUpo mahAnAtmA pAvakam purusho giran |
yo vai tam purusham veda tasyehAtmA na rishyate ||
17. Such a person who knows that he is the Self who is pure consciousness and infinite, rains as brahman.
Just as fire consumes everything, the jIvAtmA absorbs within itself the subtle body which is the effect along
with its cause. The subtle body of such a person is not destroyed, meaning, it does not go out to take another
body as in the case of the unenlightened. Yogis see this eternal Lord.
Note. br.up.3.2.11 says that when a liberated person dies, his subtle body merges in him.
tasmAt sadA satkRtaH syA-
nna mRtyuramRtam kutaH |
satyAnRte satyasamAnubandhinI
sataSca yonirasataScaika eva ||18
18. One who always identifies himself with the Reality (brahman) rains as brahman. There is no death for
him. When there is no death, where is the question of immortality? All that has pirical reality is superimposed
on brahman, the only Reality, like illusory silver on shell. Both the pirical and the illusory have the Reality as
substratum.
angushThamAtraH purusho”ntarAtmA
na dRSyate’sau hRdaye nivishTaH |
ajaScaro divArAtram atandritaSca
sa tam matvA kavirAste prasannaH ||19
19. The indwelling self, of the size of the thumb, resides in the heart. It cannot be seen in its real nature as
non-dual Existence-Consciousness-Bliss. It is unborn and is the self of all the moving and unmoving. The
wise man knows it by negating the five sheaths by constant meditation day and night. He then becomes
fulfilled.
tasmAcca vAyurAyAtastasmimSca pralayastathA |
tasmAdagniSca somaSca tasmAcca prANa AgataH ||20
tatpratishThA tadamRtam lokAstad brahma tadyaSaH |
bhUtAni jajnire tasmAt pralayam yAnti tatra ca ||21
20 and 21. From it originates air and merges in it. Fire, soma, prANa, are born from it. It is the support of all. It
is immortal. It is all the worlds. It is brahman. It is glory. All beings are born from it and merge in it.
ubhau ca devau pRthivIm divam ca
22/23
diSaSca Sukram bhuvanam bibharti |
tasmAddiSaH saritaSca sravanti
tasmAtsamudrA vihitA mahAntaH ||22
22. The pure brahman supports jiva, ISvara, Earth, Heaven, the directions and the whole universe. From it
flow the directions, rivers and the mighty oceans.
yaH sahasram sahasrANAm pakshAnAhRtya sampatet |
nAntam gacchet kAraNasya yadyapi syAnmanojavaH ||
23. Even if one has thousands of wings and has the speed of the mind, one will not be able to reach the end
of the Cause of the universe. Yogis see this eternal Lord.
adarSane tishThati rUpamasya
paSyanti cainam susamiddhasattvAH |
hIno manIshI manasAbhipaSyet
ya enam viduramRtAste bhavanti ||24
24. The form of this Being is beyond sight. Those with well illumined minds see Him. The wise man who is
free from attachment, aversion, etc., realizes Him in his mind. Those who know Him become immortal.
imam yaH sarvabhUteshu AtmAnamanupaSyati |
anyatrAnyatra yukteshu sa kim Socet tataH param ||25
25. He who sees this Self which is in all bodies, what sorrow will he thereafter have?
yathodapAne mahati sarvataH samplutodake |
evam bhUteshu sarveshu braahmaNasya viSeshataH ||26
26. For the knower of brahman there is no need for anything else in the world, just as there is no need to go
about in search of water when the reservoirs are full.
aham evAsmi vo matA pita putro’smyaham punaH |
AtmAham asmi sarvasya yacca naasti yadasti ca ||27
27. I myself am your mother, father, as well as son. I am the self of all that exists and all that exists not.
pitAmaho’smi sthaviraH pita putraSca bharata |
mamaiva yUyamAtmasthA na me yUyam na cApyaham ||28
28. O Bharata, I am the old grandsire, father and son. You are all mine as the Self. Again, you are not mine,
nor am I yours.
The apparently contradictory statents are to be understood in the same manner as in Bhagavadgita, Ch.9.
verses 4 and 5. From the point of view of absolute reality there is none other than brahman and so there are
no relationships at all. But from the pirical point of view all these exist.
Atmaiva sthAnam mama janma cAtmA
otaproto”hamajarapratishThaH |
ajaScaro divArAtramatandrito”ham
mAm vijnAya kavirAste prasannaH ||29
29. The AtmA is my support. Everything is born from the AtmA. I am the warp and woof of the world. I am
established in my own glory which is devoid of birth and death. I am birthless and always active and untiring.
Knowing me the wise one rains in bliss.
aNoraNIyAn sumanAH sarvabhUteshvavasthitaH |
pitaram sarvabhUtAnAm pushkare nihitam viduH ||30
30. I am subtler than the subtlest. I am auspicious-free from aversion, pride, envy, grief, delusion, etc., and of
the nature of non-dual brahman which is pure consciousness, existence, and bliss. I am the father of all
beings. The wise know me as dwelling in the hearts of all beings as their self.
End of Chapter-4
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23/23

Sanatsujatiyam

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(samskRt names and words have been transliterated using ITrans).

vaiSampAyana (who is the narrator of the story) said:

ubhe satye kshatriya AdyapravRtte

pramAdAd vA asurAh parAbhavan

yamam tveke mRtyum ato”nyamAhuh

AsyAdesha nissarate narANAm

kAmAnusArI purushaH kAmAnanu vinaSyati |

deho”prakASo bhUtAnAm narako”yam pradRSyate |

amanyamAnah kshatriya kaScidanyam

evam mRtyum jAyamAnam viditvA

gatvobhayam karmaNA bhujyate’sthiram

yeshAm dharmeshu vispardhA

tasya samyaksamAcAramAhurvedavido janAH |

yatra manyeta bhUyishTham prAvRshIva tRNodakam |

yatrAkathayamAnasya prayacchatyaSivam bhayam |

yo vAkathayamAnasya hyAtmAnam nAnusamjvaret |

nityamajnAtacaryA ma iti manyeta brAhmaNah |

ko hyevamantarAtmAnam brAhmaNo mantumarhati |

yo”nyathA santamAtmAnam anyathA pratipadyate |

ye yathA vAntamaSnanti bAlA nityamabhUtaye |

anADhyA mAnushe vitte AdhyA vedeshu ye dvijAh |

sarvAn svishTakRto devAn vidyAdya iha kaScana |

yamaprayatamAnam tu mAnayanti sa mAnitah |

lokasvabhAvavRttirhi nimeshonmeshavat sadA |

na vai mAnaSca maunam ca sahitau vasatah sadA |

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